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This is not the only instance wherein men impose upon themselves, by imagining they believe those propositions which they have often heard, though at bottom they have no meaning in them. For how can it be known that the things which are perceived are conformable to those which are not perceived, or exist without the mind? This is evident from sect. 29, 30, and 33, where we have shewn what is meant by real things in opposition to chimeras or ideas of our own framing; but then they both equally exist in the mind, and in that sense they are alike ideas. Using NetDetective you can find everything about Nina Heartly. It seems to be a general pretence of the unthinking herd that they cannot see God. It will be easy to apply this to whatever objections of the like sort may be drawn from the magnitude of the stars, or any other discoveries in astronomy or nature. But all this seems so manifest, from what has been largely set forth in the premises, that it is needless to insist any farther on it. The plainest things in the world, those we are most intimately acquainted with and perfectly know, when they are considered in an abstract way, appear strangely difficult and incomprehensible. The term is either used in no sense at all, or else in some very distant from its received signification. But neither can this be said; for, though we give the materialists their external bodies, they by their own confession are never the nearer knowing how our ideas are produced; since they own themselves unable to comprehend in what manner body can act upon spirit, or how it is possible it should imprint any idea in the mind. Nina Heartly you can find here. For, since they and every part of them exist only in the mind, it follows that there is nothing in them but what is perceived: but whoever shall attend to his ideas, whether of sense or reflexion, will not perceive in them any power or activity; there is, therefore, no such thing contained in them. After what has been said, it is, I suppose, plain that our souls are not to be known in the same manner as senseless, inactive objects, or by way of idea. To me, I say, it is evident that the being of a spirit infinitely wise, good, and powerful is abundantly sufficient to explain all the appearances of nature. Again, let us examine what is meant by occasion. We would likewise do well to examine whether our taxing the waste of seeds and embryos, and accidental destruction of plants and animals, before they come to full maturity, as an imprudence in the Author of nature, be not the effect of prejudice contracted by our familiarity with impotent and saving mortals. Nina Heartly information. For, by the word spirit we mean only that which thinks, wills, and perceives; this, and this alone, constitutes the signification of the term. This they take for an undoubted truth, which they can demonstrate beyond all exception. But, how great a prejudice soever against our notions this may give to those who have already been deeply engaged, and make large advances in studies of that nature, yet by others we hope it will not be thought any just ground of dislike to the principles and tenets herein laid down, that they abridge the labour of study, and make human sciences far more clear, compendious and attainable than they were before. If therefore it were possible for bodies to exist without the mind, yet to hold they do so, must needs be a very precarious opinion; since it is to suppose, without any reason at all, that God has created innumerable beings that are entirely useless, and serve to no manner of purpose. Secondly, because the Supreme Spirit which excites those ideas in our minds, is not marked out and limited to our view by any particular finite collection of sensible ideas, as human agents are by their size, complexion, limbs, and motions. But alas, we need only open our eyes to see the Sovereign Lord of all things, with a more full and clear view than we do any one of our fellow-creatures.
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